Thought-Form

02.13 - In the Self of Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
And tinsel Thought-Forms brightly inadequate.
A labourer in the dark dazzled by half-light,

07.18 - How to get rid of Troublesome Thoughts, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Why Do We Forget Things? Bad Thought-Formation
Other Authors Nolini Kanta Gupta Part SevenHow to get rid of Troublesome Thoughts
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Why Do We Forget Things? Bad Thought-Formation

07.19 - Bad Thought-Formation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
object:07.19 - Bad Thought-Formation
author class:Nolini Kanta Gupta
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Other Authors Nolini Kanta Gupta Part SevenBad Thought-Formation
Bad Thought-Formation
A bad thought is a bad act. You may not know it, but an evil thought is truly an evil act. If you think ill of a man and wish him ill, you are responsible for the mishaps that may befall him to the same degree as when you do him an ill turn. Unfortunately, an evil thought is not a recognised crime and nobody intervenes when you think ill. Not only so, there are a good many people who consider it a play to excite wicked thoughts in others. They do so (innocently, they think) sometimes through sheer stupidity, more often through vanity, through an air of self-importance for having said something interesting.

07.20 - Why are Dreams Forgotten?, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Bad Thought-Formation On Occultism
Other Authors Nolini Kanta Gupta Part SevenWhy are Dreams Forgotten?
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Bad Thought-Formation On Occultism

08.12 - Thought the Creator, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Human thought always creates forms in the mental world. It is a creative force. You are creating Thought-Forms constantly and sending them out into the atmosphere around; they go abroad to do their work. You are yourself surrounded always by such formations. No doubt there are people who cannot think clearly; they form around them only a kind of whirl. But they who think clearly and strongly create Thought-Forms that go out to accomplish their task and return to the source. There are cases of people who are troubled by their own formations that return to them or upon them as if to possess them and which they cannot get rid of; they do not know how to unmake a form which they make. When you have made a particularly strong formation, it remains always linked to you; it comes back again and again hitting your head and gathering force. In the end it becomes a necessity for you. There is a whole world of mystery to learn in this matter. Men live in ignorance; they have powers of which they are thoroughly unconscious or know very little.
Buddhists, I mean those who are in the more orthodox tradition, do not believe in God or an eternal Reality; they do not believe in gods either, that is to say, in beings who are truly divine. They, however, know admirably how to use the mind and the mind's power. The Buddhist discipline makes you master of the mental instrument. A person following the Buddhist discipline came to me once and said that he had made an experiment: he had formed a being with his thought, he had created something like a Mahatma. He knew and it is a proved fact that these mental formations after a time begin to have a personal life, independently of the author,although they may be connected with him, yet they are quite independent, in the sense that they have a will of their own. But now he was facing a formidable difficulty. He said: "Do you know I have formed my Mahatma so well that he has become a personality quite independent of me and comes all the while to trouble me? He comes, scolds me for this and that, advises me in this matter and that and wants to control my life altogether. I am unable to get rid of him. I find it extremely difficult and do not know how to go about it. As I say, my Mahatma has become extremely troublesome. He does not leave me to be at rest. He interferes in all my activities, prevents me from doing my work and yet I know it is my own creation and I am unable to do away with it." He explained to me how he had tried to get rid of the thing. I then told him it was because he did not know the trick. I showed him the process and the next morning he came happy and beaming, saying "it has left." He could not cut the connection; even then cutting the connection is not sufficient, for the being would continue to live apart and independent. What is needed is to re-absorb what one has created, to swallow what has been put out.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
the Thought-Forms that satisfy the restlessness of heart and mind,
and we find the treasures of the East.

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
these a priori Thought-Forms "categories," presumably with reference to Kant:
"They exist ordinarily as habits which govern consciousness, but are themselves

1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
These visions are imaginations which probably come from old Thought-Forms. There is no reason to sentimentalise about flies.
They are beings created by the adverse forces and they must disappear from the earth.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
and Thought-Formations of the mind. It is propelled by Vayu, the
life-breath; it is formed by Agni, the secret will-force and fiery

1.1.5 - Thought and Knowledge, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
First of all, these thought-waves, thought-seeds or Thought-Forms or whatever they are, are of different values and come from different planes of consciousness. Even the same thought-substance can take higher or lower vibrations according to the plane of consciousness through which the thoughts come in (e.g., thinking mind, vital mind, physical mind, subconscient mind) or the power of consciousness which catches them and pushes them into one man or another. Moreover there is a stuff of mind in each man and the incoming thought uses that for shaping itself or translating itself (transcribing we usually call it), but the stuff is finer or coarser, stronger or weaker etc. etc. in one mind than in another. Also there is a mind-energy actual or potential in each which differs and this mind-energy in its recipience of the thought can be luminous or obscure, sattwic, rajasic or tamasic with consequences that vary in each case.
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There is no difficulty about explaining [how a thought rejected by one person gets picked up by another]. You are as naive and ignorant as a newborn lamb. That is the way things come, only one does not notice. Thoughts, ideas, happy inventions etc. etc. are always wandering about (in thought waves or otherwise) seeking a mind that may embody them. One mind takes, looks, rejectsano ther takes, looks, accepts. Two different minds catch the same Thought-Form or thought-wave, but the mental activities being different make different results out of them. Or it comes to one and he does nothing, then it walks off, crying O this unready animal! and goes to another who promptly annexes it and it settles into expression with a joyous bubble of inspiration, illumination or enthusiasm of original discovery or creation and the recipient cries proudly, I, I have done this. Ego, sir! ego! You are the recipient, the conditioning medium, if you likenothing more.
***

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
Sri Bhagavan after some time said: "People speak of memory and oblivion of the Fullness of the Self. Oblivion and memory are only Thought-Forms. They will alternate so long as there are thoughts. But
Reality lies beyond these. Memory or oblivion must be dependent on something. That something must be foreign too; otherwise there cannot be oblivion. It is called 'I' by everyone. When one looks for it, it is not found because it is not real. Hence 'I' is synonymous with illusion or ignorance (maya, avidya or ajnana). To know that there never was ignorance is the goal of all the spiritual teachings. Ignorance must be of one who is aware. Awareness is jnana. Jnana is eternal and natural.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
Sri Bhagavan after some time said: People speak of memory and oblivion of the Fullness of the Self. Oblivion and memory are only Thought-Forms. They will alternate so long as there are thoughts. But
Reality lies beyond these. Memory or oblivion must be dependent on something. That something must be foreign too; otherwise there cannot be oblivion. It is called I by everyone. When one looks for it, it is not found because it is not real. Hence I is synonymous with illusion or ignorance (maya, avidya or ajnana). To know that there never was ignorance is the goal of all the spiritual teachings. Ignorance must be of one who is aware. Awareness is jnana. Jnana is eternal and natural.
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From Her sublime original activity (i.e., power vibrating) satva-filled reflection results; from it the rajasic ego; then tamasic Thought-Forms which are commonly known as knowledge, or the light corresponding to the magnifying lens. Just as the artificial light is projected through a lens on to the screen, so also the Reflected Light passes through thought (the magnifier) before expanding as the world beyond it; furthermore, thought, itself the world in-seed form, seems to be the wide external world. Such is the extraordinary Power! In this way
Isvara, individual and the world are only of the Reflected Light, having the Self-shining Single Being for the substratum.

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
From Her sublime original activity (i.e., power vibrating) satva-filled reflection results; from it the rajasic ego; then tamasic Thought-Forms which are commonly known as knowledge, or the light corresponding to the magnifying lens. Just as the artificial light is projected through a lens on to the screen, so also the Reflected Light passes through thought (the magnifier) before expanding as the world beyond it; furthermore, thought, itself the world in-seed form, seems to be the wide external world. Such is the extraordinary Power! In this way
Isvara, individual and the world are only of the Reflected Light, having the Self-shining Single Being for the substratum.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
a Thought-Form you would no longer desire it.
All things are like bubbles on water. You are the water and the

1929-05-19 - Mind and its workings, thought-forms - Adverse conditions and Yoga - Mental constructions - Illness and Yoga, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
object:1929-05-19 - Mind and its workings, Thought-Forms - Adverse conditions and Yoga - Mental constructions - Illness and Yoga
class:chapter
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For the mind is an instrument of action and formation and not an instrument of knowledge; at each moment it is creating forms. Thoughts are forms and have an individual life, independent of their author: sent out from him into the world, they move in it towards the realisation of their own purpose of existence. When you think of anyone, your thought takes a form and goes out to find him; and, if your thinking is associated with some will that is behind it, the Thought-Form that has gone out from you makes an attempt to realise itself. Let us say, for instance, that you have a keen desire for a certain person to come and that, along with this vital impulse of desire, a strong imagination accompanies the mental form you have made; you imagine, If he came, it would be like this or it would be like that. After a time you drop the idea altogether, and you do not know that even after you have forgotten it, your thought continues to exist. For it does still exist and is in action, independent of you, and it would need a great power to bring it back from its work. It is working in the atmosphere of the person touched by it and creates in him the desire to come. And if there is a sufficient power of will in your Thought-Form, if it is a well-built formation, it will arrive at its own realisation. But between the formation and the realisation there is a certain lapse of time, and if in this interval your mind has been occupied with quite other things, then when there happens this fulfilment of your forgotten thought, you may not even remember that you once harboured it; you do not know that you were the instigator of its action and the cause of what has come about. And it happens very often too that when the result does come, you have ceased to desire or care for it. There are some men who have a very strong formative power of this kind and always they see their formations realised; but because they have not a well-disciplined mental and vital being, they want now one thing and now another and these different or opposite formations and their results collide and clash with one another. And these people wonder how it is that they are living in so great a confusion and disharmony! They do not realise that it is their own thoughts and desires that have built the circumstances around them which seem to them so incoherent and contradictory and make their life almost unbearable.
This is a knowledge of great importance, if it is given along with the secret of its right use. Self-discipline and self-mastery are the secret; the secret is to find in oneself the source of the Truth and that constant government of the Divine Will which can alone give to each formation its full power and its integral and harmonious realisation. Men generally form thoughts without knowing how these formations move and act. Formed in this state of confusion and ignorance, they clash with one another and create an impression of strain and effort and fatigue and the feeling that you are cutting your way through a multitude of obstacles. These conditions of ignorance and incoherence set in motion a confused conflict in which the strongest and the most enduring forms will have victory over the others.

1953-06-17, #Questions And Answers 1953, #The Mother, #Integral Yoga
It is intellect that puts ideas in the form of thoughts, gathering and organising the thoughts at the same time. There are great ideas which lie beyond the ordinary human mentality, which can put on all possible forms. These great ideas tend to descend, they want to manifest themselves in precise forms. These precise forms are the thoughts; and generally it is this, I believe, that is meant by intellect: it is this that gives Thought-Form to the ideas.
And then, there is also the organisation of the thoughts among themselves. All that has to be put in a certain order, otherwise one becomes incoherent. And after that, there is the putting of these thoughts to use for action; that is still another movement.

1953-07-08, #Questions And Answers 1953, #The Mother, #Integral Yoga
The mind is an instrument of action and formation and not an instrument of knowledge; at each moment it is creating forms. Thoughts are forms and have an individual life, independent of their author: sent out from him into the world, they move in it towards the realisation of their own purpose of existence. When you think of anyone, your thought takes a form and goes out to find him; and, if your thinking is associated with some will that is behind it, the Thought-Form that has gone out from you makes an attempt to realise itself.
Questions and Answers 1929-1931 (19 May 1929)

1958-08-27 - Meditation and imagination - From thought to idea, from idea to principle, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
But when I give you a written sentence which has the power to express a thought and tell you to concentrate on it, then, through this Thought-Form you can go back to the idea behind, which can be expressed in many different thoughts. It is like a great hierarchy: there is a Principle right at the top, which itself is not the only one, for you can go still higher up; but this Principle can be expressed in ideas, and these ideas can be expressed in a great number of thoughts and this great number of thoughts can make use of many languages and an even greater number of words.
When I give you a thought it is simply to help you to concentrate. There are schools which put an object in front of you, a flower or a stone, or any object, and then you sit around it and concentrate on it and your eyes go like this (Mother squints) until you become the object. That too is a method of concentration. By gazing steadily like that, without moving, you finally pass into the thing you are gazing at. But you must not begin to gaze at all kinds of things: only gaze steadily at that. That gives you a look it makes you squint.

2.02 - Indra, Giver of Light, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
in right thinking should commence in the field of consciousness already attained; there must not be flashes and dazzling manifestations which by going beyond our powers elude expression in right form and confuse the receptive mind. Indra must be not only illuminer, but a fashioner of right Thought-Formations, surupakr.tnu.
The Rishi, next, turning to a comrade in the collective Yoga, or, perhaps, addressing his own mind, encourages him or it to pass beyond the obstruction of the adverse suggestions opposed to him and by questioning the divine Intelligence progress to the highest good which it has already given to others. For it is that Intelligence which clearly discerns and can solve or remove all still-existing confusion and obscuration. Swift of movement, intense, energetic, it does not by its energy stumble in its paths like the impulses of the nervous consciousness. Or perhaps it is rather meant that owing to its invincible energy it does not succumb to the attacks whether of the Coverers or of the powers that limit.

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
provides, and creating Thought-Forms to clo the the abundant
variety of its multitudinous imaginations. The Dream-State is

2.04 - Concentration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
3:This use of concentration implies like every other a previous purification; it implies also in the end a renunciation, a cessation and lastly an ascent into the absolute and transcendent state of Samadhi from which if it culminates, if it endures, there is, except perhaps for one soul out of many thousands, no return. For by that we go to the "supreme state of the Eternal whence souls revert not" into the cyclic action of Nature305a; and it is into this Samadhi that the Yogin who aims at release from the world seeks to pass away at the time of leaving his body. We see this succession in the discipline of the Rajayoga. For first the Rajayogin must arrive at a certain moral and spiritual purity; he must get rid of the lower or downward activities of his mind, but afterwards he must stop all its activities and concentrate himself in the one idea that leads from activity to the quiescence of status. The Rajayogic concentration has several stages, that in which the object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads, and only the last is termed Samadhi in the Rajayoga although the word is capable, as in the Gita, of a much wider sense. But in the Rajayogic Samadhi there are different grades of status, -- that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary Thought-Formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable. Ill all Yoga there are indeed many preparatory objects of thought-concentration, forms, verbal formulas of thought, significant names, all of which are supports305b to the mind ill this movement, all of which have to be used and transcended; the highest support according to the Upanishads is the mystic syllable AUM, whose three letters represent the Brahman or Supreme Self in its three degrees of status, the Waking Soul, the Dream Soul and the Sleep Soul, and the whole potent sound rises towards that which is beyond status as beyond activity305c. For of all Yoga of knowledge the final goal is the Transcendent.
4:We have, however, conceived as the aim of an integral Yoga something more complex and less exclusive-less exclusively positive of the highest condition of the soul, less exclusively negative of its divine radiations. We must aim indeed at the Highest, the Source of all, the Transcendent but not to the exclusion of that which it transcends, rather as the source of an established experience and supreme state of the soul which shall transform all other states and remould our consciousness of the world into the form of its secret Truth. We do not seek to excise from our being all consciousness of the universe, but to realise God, Truth and Self in the universe as well as transcendent of it. We shall seek therefore not only the Ineffable, but also His manifestation as infinite being, consciousness and bliss embracing the universe and at play in it. For that triune infinity is His supreme manifestation and that we shall aspire to know, to share in and to become; and since we seek to realise this Trinity not only in itself but in its cosmic play, we shall aspire also to knowledge of and participation in the universal divine Truth, Knowledge, Will, Love which are His secondary manifestation. His divine becoming. With this too we shall aspire to identify ourselves, towards this too we shall strive to rise and, when the period of effort is passed, allow it by our renunciation of all egoism to draw us up into itself in our being and to descend into us and embrace us in all our becoming. This not only as a means of approach and passage to His supreme transcendence, but as the condition, even when we possess and are possessed by the Transcendent, of a divine life in the manifestation of the cosmos.

2.05 - The Cosmic Illusion; Mind, Dream and Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
of its operation; but, in reality, it is the mind's way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite. But, because it cannot do this with knowledge, it makes experimental constructions of truth and possibility and a yet unrealised actuality: as its power of receiving inspirations of Truth is limited, it imagines, hypothetises, questions whether this or that may not be truths; as its force to summon real potentials is narrow and restricted, it erects possibilities which it hopes to actualise or wishes it could actualise; as its power to actualise is cramped and confined by the material world's oppositions, it figures subjective actualisations to satisfy its will of creation and delight of self-presentation. But it is to be noted that through the imagination it does receive a figure of truth, does summon possibilities which are afterwards realised, does often by its imagination exercise an effective pressure on the world's actualities. Imaginations that persist in the human mind, like the idea of travel in the air, end often by self-fulfilment; individual Thought-Formations can actualise themselves if there is sufficient strength in the formation or in the mind that forms it. Imaginations can create their own potentiality, especially if they are supported in the collective mind, and may in the long run draw on themselves the sanction of the cosmic Will. In fact all imaginations represent possibilities: some are able one day to actualise in some form, perhaps a very different form of actuality; more are condemned to sterility because they do not enter into the figure or scheme of the present creation, do not come within the permitted potentiality of the individual or do not accord with the collective or the generic principle or are alien to the nature or destiny of the containing world-existence.
Thus the mind's imaginations are not purely and radically illusory: they proceed on the basis of its experience of actualities or at least set out from that, are variations upon actuality, or they figure the "may-be"s or "might-be"s of the Infinite, what could be if other truths had manifested, if existing potentials had been otherwise arranged or other possibilities than those already admitted became potential. Moreover, through

21.03 - The Double Ladder, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
There is no question here of any human intervention - of the infusion of man's will and Thought-Formation. That is another subject altogether. Here I am speaking of the inherent intrinsic spiritual status or even divinity of a material body - Its dravya-guna- that which a lingam or a Kaaba possesses.
So we see in the system of creation two lines of growth or development or expression - a double ladder, one mounting up from below and the other coming down from above. They are more like, they have been described as, genealogical trees, the upward rising tree is the tree of evolution starting from matter, the root substance, growing gradually into the trunk, its multiple branches and sub-branches spreading up and abroad, each new shoot branching out is represented by the advent of a new form of being or species or creature. We all know the gradations from the unformed, ill-formed types to better and better formed types till we reach man. On the other hand, the other tree is the Vedic Ashwattha tree that has its roots up in the supreme Space and sends down gradually its branches below. The unity at the origin gradually fissuring, dividing and subdividing and multiplying itself, at the same time the multiplied products becoming more and more distinct and definite, even rigid and limited, although more and more concrete and firm in form and function. In this line of devolution, the forms or the formations and emanations that have appeared and manifested, I have named in a generic way, gods. Their function is to infuse themselves wherever needed into the formations that have been prepared by the upward surge of the evolutionary movement from below and thus help fulfil that urge. Each type of divinity at the appropriate stage and occasion comes forward, embodies itself so to say, in the external creative movement. We know this process, although somewhat symbolically described, in the famous song of Jayadeva describing the Avataras.

2.12 - On Miracles, #Evening Talks With Sri Aurobindo, #unset, #Zen
Sri Aurobindo: Persons while dying may create Thought-Forms which can appear before relatives who are at a distance. Also dying persons may leave behind influences which may be taken up by vital beings and used. That would explain genuine cases of obsession or possession by the ghost of departed persons.
Disciple: Can a devilish force appear in a human form?

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
It is the vital being in man which wants to do this or to do that. It is busy trying to throw itself out. That is the essential vital nature. And behind it is the vital mind, which creates Thought-Forms that are different from mental Thought-Forms. They go out straight from the vital being and not from the mind. The vital mind accompanies the vital movements, knows them and expresses them in speech and mental forms, but it does not reason. It thinks and plans even as the pure mind does, but it thinks and plans in another way. It is a mind that stands apart and arranges how to realise the impulse.
Disciple: But then it is not true thought, it is false.

2.14 - On Movements, #Evening Talks With Sri Aurobindo, #unset, #Zen
Sri Aurobindo: That is quite another thing; it is possible, even Thought-Formation and psycho-vital formation are possible.
Disciple: Vivekananda came to Shashi Maharaj after leaving his body and told him "Shashi! I have spat out my body."

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
| 3-09-26 | Spirit-communication, table-rapping; Thought-Forms, obsession, possession by spirits |
| 4-09-26 | Moving objects by 'will-power'; mesmerism, spirit-communication |

2.26 - The Ascent towards Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
But here in this greater Thought there is no need of a seeking and self-critical ratiocination, no logical motion step by step towards a conclusion, no mechanism of express or implied deductions and inferences, no building or deliberate concatenation of idea with idea in order to arrive at an ordered sum or outcome of knowledge; for this limping action of our reason is a movement of Ignorance searching for knowledge, obliged to safeguard its steps against error, to erect a selective mental structure for its temporary shelter and to base it on foundations already laid and carefully laid but never firm, because it is not supported on a soil of native awareness but imposed on an original soil of nescience. There is not here, either, that other way of our mind at its keenest and swiftest, a rapid hazardous divination and insight, a play of the searchlight of intelligence probing into the little known or the unknown. This higher consciousness is a Knowledge formulating itself on a basis of self-existent all-awareness and manifesting some part of its integrality, a harmony of its significances put into Thought-Form. It can freely express itself in single ideas, but its most characteristic movement is a mass ideation, a system or totality of truth-seeing at a single view; the relations of idea with idea, of truth with truth are not established by logic but pre-exist and emerge already self-seen in the integral whole. There is an initiation into forms of an ever-present but till now inactive knowledge, not a system of conclusions from premisses or data; this thought is a self-revelation of eternal Wisdom, not an acquired knowledge.
Large aspects of truth come into view in which the ascending Mind, if it chooses, can dwell with satisfaction and, after its former manner, live in them as in a structure; but if progress is to be made, these structures can constantly expand into a larger structure or several of them combine themselves into a provisional greater whole on the way to a yet unachieved integrality. In the end there is a great totality of truth known and experienced but still a totality capable of infinite enlargement because there is no end to the aspects of knowledge, nastyanto vistarasya me.

2.3.03 - Integral Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
I mean by the psychic the inmost soul-being and the soul nature. This is not the sense in which the word is used in ordinary parlance, or rather, if it is so used, it is with great vagueness and much misprision of the true nature of this soul and it is given a wide extension of meaning which carries it far beyond that province. All phenomena of an abnormal or supernormal psychological or an occult character are dubbed psychic; if a man has a double personality changing from one to another, if an apparition of a dying man, something of his mere vital sheath or else a Thought-Form of him, appears and stalks through the room of his wondering friend, if a poltergeist kicks up an unseemly row in a house, all that is classed under psychic phenomena and regarded as a fit object for psychic research, though these things have nothing whatever to do with the psyche. Again much in
Yoga itself that is merely occult, phenomena of the unseen vital or mental or subtle physical planes, visions, symbols, all that mixed, often perturbed, often shadowy, often illusory range of experiences which belong to this intervening country between the soul and its superficial instruments or rather to its outermost fringes, all the chaos of the intermediate zone, is summed up as psychic and considered as an inferior and dubious province of spiritual discovery. Again there is a constant confusion between the mentalised desire-soul which is a creation of the vital urge in man, of his life-force seeking for its fulfilment and the true soul which is a spark of the Divine Fire, a portion of the Divine.

3.06 - Thought-Forms and the Human Aura, #Theosophy, #Alice Bailey, #Occultism
object:3.06 - Thought-Forms and the Human Aura
author class:Rudolf Steiner
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6. Thought-FormS AND THE HUMAN AURA
It has become evident that the formations of any one of the three worlds can have reality for a man only when he has the capacities or the organs for perceiving them. A man perceives certain occurrences in space as light phenomena only because he has a correctly-constructed eye. It depends on the receptivity of a being how much of what really is, reveals itself to it. Never therefore may a man say that only what he can perceive is real. There can be much that is real, for the perception of which he has no organs. Now the soul world and the spirit world are just as real as the sensible world, indeed they are real in a much higher sense. No physical eye can see feelings and ideas; but they are real. And as man

3.2.3 - Dreams, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
This indicates a power of conscious Thought-Formation. Thoughts have an effective powerusually by creating an atmosphere or tendenciesthus when one is ill, those around should not have thoughts of gloomy foreboding, grief or fear, for that works against cure. But the capacity of conscious Thought-Formation is a special power and uncommon. It can be acquired or come of itself by sadhana.
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3.2.4 - Sex, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
There are two kinds of these [sex-]dreams, one kind which are things happening on the vital plane, another kind which is made up of impressions and impulses coming up from the subconscient, not actual happenings. Dreams in which emission takes place are usually of the second kind but not always; for sometimes they come through the touch of vital beings or forces in the vital plane or through a meeting of ones own sexual Thought-Forms with those of another there.
***

7 - Yoga of Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
BAD Thought-FormATION
A BAD thought is a bad act. You may not know it, but an
--
BAD Thought-FormATION Jl
asks very pertinently? The world will no longer be bad,
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BAD Thought-FormATION 73
as monstrous as possible. It is these beings, some say,
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BAD Thought-FormATION 75
had happened, but as I was being dragged along by the
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BAD Thought-FormATION JJ
devastated, entire portions of earth are swallowed up

Talks 151-175, #Talks, #Sri Ramana Maharshi, #Hinduism
Another American asked about Thought-Forms.
M.: Trace the source of thoughts, they will disappear.

Talks 600-652, #unset, #Arthur C Clarke, #Fiction
Because you think that you are apart from the objects around you, you desire a thing. But if you understand that the thing was only a Thought-Form you would no longer desire it.
All things are like bubbles on water. You are the water and the objects are the bubbles. They cannot exist apart from the water, but they are not quite the same as the water.

The Logomachy of Zos, #unset, #Arthur C Clarke, #Fiction
We should solicit extensively to procreate our Thought-Forms: the final
phase- criticism, revision, rejection.
--
symbolic Thought-Forms; such fortuitous gleaning is in the direction of
inspiration from something more potent.

* WISDOM TROVE *

* NEWFULLDB 2.4M *

WORDNET

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

WORDNET

* WISDOM TROVE *

* NEWFULLDB 2.4M *